Tiresias: The Ancient Mediterranean Religions Source Database

6465

Herodotus, Histories, 1.53

τοῖσι δὲ ἄγειν μέλλουσι τῶν Λυδῶν ταῦτα τὰ δῶρα ἐς τὰ ἱρὰ ἐνετέλλετο ὁ Κροῖσος ἐπειρωτᾶν τὰ χρηστήρια εἰ στρατεύηται ἐπὶ Πέρσας Κροῖσος καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο φίλον, ὡς δὲ ἀπικόμενοι ἐς τὰ ἀπεπέμφθησαν, οἱ Λυδοὶ ἀνέθεσαν τὰ ἀναθήματα, ἐχρέωντο τοῖσι χρηστηρίοισι λέγοντες “Κροῖσος ὁ Λυδῶν τε καὶ ἄλλων ἐθνέων βασιλεύς, νομίσας τάδε μαντήια εἶναι μοῦνα ἐν ἀνθρώποισι, ὑμῖν τε ἄξια δῶρα ἔδωκε τῶν ἐξευρημάτων, καὶ νῦν ὑμέας ἐπειρωτᾷ εἰ στρατεύηται ἐπὶ Πέρσας καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο σύμμαχον.” οἳ μὲν ταῦτα ἐπειρώτων, τῶν δὲ μαντηίων ἀμφοτέρων ἐς τὠυτὸ αἱ γνῶμαι συνέδραμον, προλέγουσαι Κροίσῳ, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν μιν καταλύσειν· τοὺς δὲ Ἑλλήνων δυνατωτάτους συνεβούλευόν οἱ ἐξευρόντα φίλους προσθέσθαι. The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends.

Intertexts (texts cited often on the same page as the searched text):

34 results
1. Hesiod, Theogony, 33-38, 32 (8th cent. BCE - 7th cent. BCE) 32. Spoke Zeus’s daughters. Then they gave to me
2. Homer, Iliad, 2.864-2.866 (8th cent. BCE - 7th cent. BCE) 2.864. /but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus 2.865. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.866. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale.
3. Homer, Odyssey, 15.172-15.173, 17.382-17.385 (8th cent. BCE - 7th cent. BCE)
4. Aeschylus, Agamemnon, 1113, 1112 (6th cent. BCE - 5th cent. BCE) 1112. οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων 1112. Nor yet I’ve gone with thee! for — after riddles —
5. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE)
6. Aristophanes, Birds, 958-991, 955 (5th cent. BCE - 4th cent. BCE) 955. τὰ κρυερὰ τονδὶ τὸν χιτωνίσκον λαβών.
7. Aristophanes, Knights, 1001-1089, 110-149, 167, 177, 181, 185-186, 193-222, 960-1000 (5th cent. BCE - 4th cent. BCE) 1000. καὶ νὴ Δί' ἔτι γέ μοὔστι κιβωτὸς πλέα.
8. Aristophanes, Peace, 1071-1110, 1070 (5th cent. BCE - 4th cent. BCE) 1070. εἰ γὰρ μὴ νύμφαι γε θεαὶ Βάκιν ἐξαπάτασκον
9. Herodotus, Histories, 1.5-1.52, 1.48.1, 1.53.2-1.53.3, 1.54-1.94, 1.71.1, 1.92.2, 1.118-1.119, 1.157-1.160, 1.165-1.167, 1.174, 1.182, 1.192, 1.196, 1.198-1.199, 1.201-1.216, 1.209.4, 2.18, 2.29, 2.52, 2.54-2.57, 2.83, 2.134, 2.139, 2.147, 2.152, 2.155-2.156, 2.158, 2.161-2.163, 2.169, 3.16-3.27, 3.29, 3.31-3.33, 3.39-3.43, 3.57-3.58, 3.64, 3.98-3.105, 3.120-3.125, 4.5-4.84, 4.91, 4.134-4.142, 4.149-4.151, 4.154-4.164, 4.171-4.173, 4.177, 4.179-4.189, 4.191-4.199, 4.203, 5.1, 5.3-5.9, 5.42-5.45, 5.79-5.92, 5.114, 6.18-6.19, 6.27, 6.34-6.38, 6.52, 6.57, 6.66-6.67, 6.75-6.76, 6.80-6.82, 6.84, 6.86, 6.97-6.98, 6.118, 6.125, 6.132-6.136, 6.139, 7.6, 7.12-7.19, 7.35, 7.39, 7.44-7.57, 7.76, 7.111, 7.114-7.120, 7.133, 7.137, 7.139-7.144, 7.148-7.151, 7.169-7.171, 7.178, 7.187, 7.189, 7.197, 7.208-7.212, 7.219-7.220, 8.33, 8.35-8.39, 8.53, 8.60, 8.77, 8.96, 8.99, 8.114-8.115, 8.118-8.122, 8.129, 8.133-8.135, 8.141, 9.1, 9.33-9.35, 9.42-9.43, 9.63-9.64, 9.84, 9.93, 9.100-9.101 (5th cent. BCE - 5th cent. BCE) 1.10. As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked.
10. Thucydides, The History of The Peloponnesian War, 8.1 (5th cent. BCE - 4th cent. BCE)
11. Xenophon, Hellenica, 4.7.2, 6.3.6 (5th cent. BCE - 4th cent. BCE) 4.7.2. After this it seemed to the Lacedaemonians that it was not safe for them to undertake a campaign against the Athenians or against the Boeotians while leaving in their rear a hostile state bordering upon Lacedaemon and one so large as that of the Argives; they accordingly called out the ban against Argos. Now when Agesipolis learned that he was to lead the ban, and when the sacrifices which he offered at the frontier proved favourable, he went to Olympia and consulted the oracle of the god, asking whether 388 B.C. it would be consistent with piety if he did not acknowledge the holy truce claimed by the Argives; for, he urged, it was not when the appointed time came, but when the Lacedaemonians were about to invade their territory, that they pleaded the sacred months. The calendars of different Greek states varied so much that sharp practice of the sort here alleged, i.e., shifting the times of religious festivals to meet an emergency, was not difficult or unusual. Cp. ii. 16 and Thuc. v. 54. And the god signified to him that it was consistent with piety for him not to acknowledge a holy truce which was pleaded unjustly. Then Agesipolis proceeded straight from there to Delphi and asked Apollo in his turn whether he also held the same opinion as his father Zeus in regard to the truce. And Apollo answered that he did hold quite the same opinion. 6.3.6. The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible.
12. Hebrew Bible, Daniel, 11.30 (2nd cent. BCE - 2nd cent. BCE) 11.30. For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet."
13. Septuagint, 1 Maccabees, 6.39 (2nd cent. BCE - 2nd cent. BCE) 6.39. When the sun shone upon the shields of gold and brass, the hills were ablaze with them and gleamed like flaming torches.
14. Septuagint, 2 Maccabees, 4.26, 5.25, 8.14, 8.29, 10.4, 10.26 (2nd cent. BCE - 2nd cent. BCE) 4.26. So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.' 5.25. When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.' 8.14. Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,' 8.29. When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.26. Falling upon the steps before the altar, they besought him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares.'
15. Dionysius of Halycarnassus, Roman Antiquities, 4.62 (1st cent. BCE - 1st cent. BCE) 4.62. 1.  It is said that during the reign of Tarquinius another very wonderful piece of good luck also came to the Roman state, conferred upon it by the favour of some god or other divinity; and this good fortune was not of short duration, but throughout the whole existence of the country it has often saved it from great calamities.,2.  A certain woman who was not a native of the country came to the tyrant wishing to sell him nine books filled with Sibylline oracles; but when Tarquinius refused to purchase the books at the price she asked, she went away and burned three of them. And not long afterwards, bringing the remaining six books, she offered to sell them for the same price. But when they thought her a fool and mocked at her for asking the same price for the smaller number of books that she had been unable to get for even the larger number, she again went away and burned half of those that were left; then, bringing the remaining books, she asked the same amount of money for these.,3.  Tarquinius, wondering at the woman's purpose, sent for the augurs and acquainting them with the matter, asked them what he should do. These, knowing by certain signs that he had rejected a god-sent blessing, and declaring it to be a great misfortune that he had not purchased all the books, directed him to pay the woman all the money she asked and to get the oracles that were left.,4.  The woman, after delivering the books and bidding him take great care of them, disappeared from among men. Tarquinius chose two men of distinction from among the citizens and appointing two public slaves to assist them, entrusted to them the guarding of the books; and when one of these men, named Marcus Atilius, seemed to have been faithless to his trust and was informed upon by one of the public slaves, he ordered him to be sewed up in a leather bag and thrown into the sea as a parricide.,5.  Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men.,6.  But when the temple was burned after the close of the one hundred and seventy-third Olympiad, either purposely, as some think, or by accident, these oracles together with all the offerings consecrated to the god were destroyed by the fire. Those which are now extant have been scraped together from many places, some from the cities of Italy, others from Erythrae in Asia (whither three envoys were sent by vote of the senate to copy them), and others were brought from other cities, transcribed by private persons. Some of these are found to be interpolations among the genuine Sibylline oracles, being recognized as such by means of the so‑called acrostics. In all this I am following the account given by Terentius Varro in his work on religion.
16. Ovid, Fasti, 4.649-4.672 (1st cent. BCE - 1st cent. CE) 4.649. There was an ancient wood, long untouched by the axe 4.650. Still sacred to Pan, the god of Maenalus: 4.651. He gave answers, to calm minds, in night silence. 4.652. Here Numa sacrificed twin ewes. 4.653. The first fell to Faunus, the second to gentle Sleep: 4.654. Both the fleeces were spread on the hard soil. 4.655. Twice the king’s unshorn head was sprinkled with spring water 4.656. Twice he pressed the beech leaves to his forehead. 4.657. He abstained from sex: no meat might be served 4.658. At table, nor could he wear a ring on any finger. 4.659. Dressed in rough clothes he lay down on fresh fleeces 4.660. Having worshipped the god with appropriate words. 4.661. Meanwhile Night arrived, her calm brow wreathed 4.662. With poppies: bringing with her shadowy dreams. 4.663. Faunus appeared, and pressing the fleece with a hard hoof 4.664. From the right side of the bed, he uttered these words: 4.665. ‘King, you must appease Earth, with the death of two cows: 4.666. Let one heifer give two lives, in sacrifice.’ 4.667. Fear banished sleep: Numa pondered the vision 4.668. And considered the ambiguous and dark command. 4.669. His wife, Egeria, most dear to the grove, eased his doubt 4.670. Saying: ‘What’s needed are the innards of a pregt cow,’ 4.671. The innards of a pregt cow were offered: the year proved 4.672. More fruitful, and earth and cattle bore their increase.
17. Strabo, Geography, 13.4.6, 14.1.3, 14.1.5, 14.2.23-14.2.24 (1st cent. BCE - 1st cent. BCE) 13.4.6. The verses of Homer are about as follows: Mnesthles and Antiphus, the two sons of Talaemenes, whose mother was Lake Gygaea, who led also the Meionians, who were born at the foot of Tmolus; but some add the following fourth verse: At the foot of snowy Tmolus, in the fertile land of Hyde. But there is no Hyde to be found in the country of the Lydians. Some also put Tychius there, of whom the poet says,far the best of workers in hide, who lived in Hyde. And they add that the place is woody and subject to strokes of lightning, and that the Arimi live there, for after Homer's verse,in the land of the Arimi where men say is the couch of Typhon, they insert the words,in a wooded place, in the fertile land of Hyde. But others lay the scene of this myth in Cilicia, and some lay it in Syria, and still others in the Pithecussae Islands, who say that among the Tyrrhenians pitheci are called arimi. Some call Sardeis Hyde, while others call its acropolis Hyde. But the Scepsian thinks that those writers are most plausible who place the Arimi in the Catacecaumene country in Mysia. But Pindar associates the Pithecussae which lie off the Cymaean territory, as also the territory in Sicily, with the territory in Cilicia, for he says that Typhon lies beneath Aetna: Once he dwelt in a far-famed Cilician cavern; now, however, his shaggy breast is o'er-pressed by the sea-girt shores above Cumae and by Sicily. And again,round about him lies Aetna with her haughty fetters, and again,but it was father Zeus that once amongst the Arimi, by necessity, alone of the gods, smote monstrous Typhon of the fifty heads. But some understand that the Syrians are Arimi, who are now called the Arimaeans, and that the Cilicians in Troy, forced to migrate, settled again in Syria and cut off for themselves what is now called Cilicia. Callisthenes says that the Arimi, after whom the neighboring mountains are called Arima, are situated near Mt. Calycadnus and the promontory of Sarpedon near the Corycian cave itself. 14.1.3. Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, which were ruled by Ancaeus, was occupied by Leleges, but that both were driven out by the Ionians and took refuge in the remaining parts of Caria. He says that Androclus, legitimate son of Codrus the king of Athens, was the leader of the Ionian colonization, which was later than the Aeolian, and that he became the founder of Ephesus; and for this reason, it is said, the royal seat of the Ionians was established there. And still now the descendants of his family are called kings; and they have certain honors, I mean the privilege of front seats at the games and of wearing purple robes as insignia of royal descent, and staff instead of sceptre, and of the superintendence of the sacrifices in honor of the Eleusinian Demeter. Miletus was founded by Neleus, a Pylian by birth. The Messenians and the Pylians pretend a kind of kinship with one another, according to which the more recent poets call Nestor a Messenian; and they say that many of the Pylians accompanied Melanthus, father of Codrus, and his followers to Athens, and that, accordingly, all this people sent forth the colonizing expedition in common with the Ionians. There is an altar, erected by Neleus, to be seen on the Poseidium. Myus was founded by Cydrelus, bastard son of Codrus; Lebedus by Andropompus, who seized a place called Artis; Colophon by Andraemon a Pylian, according to Mimnermus in his Nanno; Priene by Aepytus the son of Neleus, and then later by Philotas, who brought a colony from Thebes; Teos, at first by Athamas, for which reason it is by Anacreon called Athamantis, and at the time of the Ionian colonization by Nauclus, bastard son of Codrus, and after him by Apoecus and Damasus, who were Athenians, and Geres, a Boeotian; Erythrae by Cnopus, he too a bastard son of Codrus; Phocaea by the Athenians under Philogenes; Clazomenae by Paralus; Chios by Egertius, who brought with him a mixed crowd; Samos by Tembrion, and then later by Procles. 14.1.5. Next after the Poseidium of the Milesians, eighteen stadia inland, is the oracle of Apollo Didymeus among the Branchidae. It was set on fire by Xerxes, as were also the other sanctuaries, except that at Ephesus. The Branchidae gave over the treasures of the god to the Persian king, and accompanied him in his flight in order to escape punishment for the robbing and the betrayal of the sanctuary. But later the Milesians erected the largest temple in the world, though on account of its size it remained without a roof. At any rate, the circuit of the sacred enclosure holds a village settlement; and there is a magnificent sacred grove both inside and outside the enclosure; and other sacred enclosures contain the oracle and sacred things. Here is laid the scene of the myth of Branchus and the love of Apollo. It is adorned with costliest offerings consisting of early works of art. Thence to the city is no long journey, by land or by sea. 14.2.23. But as for Mylasa: it is situated in an exceedingly fertile plain; and above the plain, towering into a peak, rises a mountain, which has a most excellent quarry of white marble. Now this quarry is of no small advantage, since it has stone in abundance and close at hand, for building purposes and in particular for the building of sanctuaries and other public works; accordingly this city, if any city is, is in every way beautifully adorned with porticoes and temples. But one may well be amazed at those who so absurdly founded the city at the foot of a steep and commanding crag. Accordingly, one of the commanders, amazed at the fact, is said to have said, If the man who founded this city was not afraid, wasn't he at least ashamed? The Mylasians have two sanctuaries of Zeus, Zeus Osogoos, as he is called, and Zeus Labraundenus. The former is in the city, whereas Labraunda is a village far from the city, being situated on the mountain near the pass that leads over from Alabanda to Mylasa. At Labraunda there is an ancient temple and image [xoanon] of Zeus Stratius. It is honored by the people all about and by the Mylasians; and there is a paved road of almost sixty stadia from it to Mylasa, called the Sacred Way, on which their sacred processions are conducted. The priestly offices are held by the most distinguished of the citizens, always for life. Now these two are particular to the city; but there is a third sanctuary, that of the Carian Zeus, which is a common possession of all Carians, and in which, as brothers, both Lydians and Mysians have a share. It is related that Mylasa was a mere village in ancient times, but that it was the native land and royal residence of the Carians of the house of Hecatomnos. The city is nearest to the sea at Physcus; and this is their seaport. 14.2.24. Mylasa has had two notable men in my time, who were at once orators and leaders of the city, Euthydemus and Hybreas. Now Euthydemus, having inherited from his ancestors great wealth and high repute, and having added to these his own cleverness, was not only a great man in his native land, but was also thought worthy of the foremost honor in Asia. As for Hybreas, as he himself used to tell the story in his school and as confirmed by his fellow-citizens, his father left him a mule-driver and a wood-carrying mule. And, being supported by these, he became a pupil of Diotrephes of Antiocheia for a short time, and then came back and surrendered himself to the office of market-clerk. But when he had been tossed about in this office and had made but little money, he began to apply himself to the affairs of state and to follow closely the speakers of the forum. He quickly grew in power, and was already an object of amazement in the lifetime of Euthydemus, but in particular after his death, having become master of the city. So long as Euthydemus lived he strongly prevailed, being at once powerful and useful to the city, so that even if there was something tyrannical about him, it was atoned for by the fact that it was attended by what was good for the city. At any rate, people applaud the following statement of Hybreas, made by him towards the end of a public speech: Euthydemus: you are an evil necessary to the city, for we can live neither with you nor without you. However, although he had grown very strong and had the repute of being both a good citizen and orator, he stumbled in his political opposition to Labienus; for while the others, since they were without arms and inclined to peace, yielded to Labienus when he was coming against them with an army and an allied Parthian force, the Parthians by that time being in possession of Asia, yet Zeno of Laodiceia and Hybreas, both orators, refused to yield and caused their own cities to revolt. Hybreas also provoked Labienus, a lad who was irritable and full of folly, by a certain pronouncement; for when Labienus proclaimed himself Parthian Emperor, Hybreas said, Then I too call myself Carian Emperor. Consequently Labienus set out against the city with cohorts of Roman soldiers in Asia that were already organized. Labienus did not seize Hybreas, however, since he had withdrawn to Rhodes, but he shamefully maltreated his home, with its costly furnishings, and plundered it. And he likewise damaged the whole of the city. But though Hybreas abandoned Asia, he came back and rehabilitated both himself and the city. So much, then, for Mylasa.
18. Vergil, Aeneis, 6.98-6.100, 7.85-7.101 (1st cent. BCE - 1st cent. BCE) 6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 7.85. on the proud, pointing crest, where the swift swarm 7.86. with interlacement of close-clinging feet 7.87. wung from the leafy bough. “Behold, there comes,” 7.88. the prophet cried, “a husband from afar! 7.89. To the same region by the self-same path 7.90. behold an arm'd host taking lordly sway 7.91. upon our city's crown!” Soon after this 7.92. when, coming to the shrine with torches pure 7.93. Lavinia kindled at her father's side 7.94. the sacrifice, swift seemed the flame to burn 7.95. along her flowing hair—O sight of woe! 7.96. Over her broidered snood it sparkling flew 7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told
19. Josephus Flavius, Jewish War, 6.312-6.313 (1st cent. CE - 1st cent. CE) 6.312. But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea.
20. Plutarch, Aristides, 11.3, 19.1-19.2, 20.4-20.5 (1st cent. CE - 2nd cent. CE)
21. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE)
22. Plutarch, On The Obsolescence of Oracles, 45 (1st cent. CE - 2nd cent. CE) 45. I do not know, said Demetrius, the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his scepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable naturestudies, forsooth, have an arrogant contempt, as they themselves aver, Frag. 395 Usener; Diogenes Laertius, x. 135. for all such things as oracles, he sent in a freedman, like a spy into the enemy’s territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone’s knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word Black and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he showed written there the question: Shall I sacrifice to you a white bull or a black? The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus. 45. I do not know," said Demetrius, "the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his skepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable nature-studies, forsooth, have an arrogant contempt, as they themselves aver, for all such things as oracles, he sent in a freedman, like a spy into the enemy's territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone's knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word 'Black' and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he shoed written there the question: 'Shall I sacrifice to you a white bull or a black?' The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus.
23. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
24. Plutarch, Nicias, 13 (1st cent. CE - 2nd cent. CE)
25. Plutarch, Pelopidas, 21.3 (1st cent. CE - 2nd cent. CE) 21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending.
26. Plutarch, Pericles, 1 (1st cent. CE - 2nd cent. CE)
27. Aelius Aristides, Orations, 47.71, 50.5 (2nd cent. CE - 2nd cent. CE)
28. Gellius, Attic Nights, 1.19 (2nd cent. CE - 2nd cent. CE)
29. Lucian, Alexander The False Prophet, 22, 10 (2nd cent. CE - 2nd cent. CE) 10. This difference of opinion did not last long, and Alexander prevailed. Discovering, however, that a use might, after all, be made of Chalcedon, they went there first, and in the temple of Apollo, the oldest in the place, they buried some brazen tablets, on which was the statement that very shortly Asclepius, with his father Apollo[1], would pay a visit to Pontus, and take up his abode at Abonoteichos[2]. The discovery of the tablets took place as arranged, and the news flew through Bithynia and Pontus[3], first of all, naturally, to Abonoteichos. The people of that place at once resolved to raise a temple and lost no time in digging the foundations. Cocconas was now left at Chalcedon, engaged in composing certain ambiguous crabbed oracles. He shortly afterward died, I believe, of a viper’s bite. [1] Asclepius and Apollo | Asclepius is a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo. [2] Abonoteichos | A coin that was struck during the reign of Antoninus Pius for the Abonoteichiteans has the figure of the Emperor on one side and on the reverse two serpents, the one seeming to whisper something in the ear of the other. It is a possibility that this coin was struck to perpetuate the arrival of these two divinities at Abonoteichos. To indicate by the symbol on the coin, that the new Aesculapius had received his prophetic gift immediately from his father Apollo.25) [3] Bithynia and Pontus | Bithynia, Paphlagonia, and Pontus were the three northern provinces of Lesser Asia, or those bordering on Euxine Sea. Sometimes the two latter together are called Pontus. In Lucian's time, they were all three under one sole governor general or proconsul. [4] Map of Bithynia and Pontus |
30. Pausanias, Description of Greece, 1.32.3-1.32.5, 1.34.5, 8.11.12, 10.10.1, 10.11.2, 10.13.7, 10.14.5-10.14.6 (2nd cent. CE - 2nd cent. CE) 1.32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 1.32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow. 1.34.5. My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream. 8.11.12. The Athenians received an oracle from Dodona ordering them to colonize Sicily, and Sicily is a small hill not far from Athens . But they, not understanding the order, were persuaded to undertake expeditions overseas, especially the Syracusan war. More examples could be found similar to those I have given. 10.10.1. On the base below the wooden horse is an inscription which says that the statues were dedicated from a tithe of the spoils taken in the engagement at Marathon. They represent Athena, Apollo, and Miltiades, one of the generals. of those called heroes there are Erechtheus, Cecrops, Pandion, Leos, Antiochus, son of Heracles by Meda, daughter of Phylas, as well as Aegeus and Acamas, one of the sons of Theseus. These heroes gave names, in obedience to a Delphic oracle, to tribes at Athens . Codrus however, the son of Melanthus, Theseus, and Neleus, these are not givers of names to tribes. 10.11.2. These stand by the treasury of the Sicyonians. The Siphnians too made a treasury, the reason being as follows. Their island contained gold mines, and the god ordered them to pay a tithe of the revenues to Delphi . So they built the treasury, and continued to pay the tithe until greed made them omit the tribute, when the sea flooded their mines and hid them from sight. 10.13.7. Heracles and Apollo are holding on to the tripod, and are preparing to fight about it. Leto and Artemis are calming Apollo, and Athena is calming Heracles. This too is an offering of the Phocians, dedicated when Tellias of Elis led them against the Thessalians. Athena and Artemis were made by Chionis, the other images are works shared by Diyllus and Amyclaeus. They are said to be Corinthians. 10.14.5. The Greeks who fought against the king, besides dedicating at Olympia a bronze Zeus, dedicated also an Apollo at Delphi, from spoils taken in the naval actions at Artemisium and Salamis . There is also a story that Themistocles came to Delphi bringing with him for Apollo some of the Persian spoils. He asked whether he should dedicate them within the temple, but the Pythian priestess bade him carry them from the sanctuary altogether. The part of the oracle referring to this runs as follows:— The splendid beauty of the Persian's spoils Set not within my temple. Despatch them home speedily. 10.14.6. Now I greatly marveled that it was from Themistocles alone that the priestess refused to accept Persian spoils. Some thought that the god would have rejected alike all offerings from Persian spoils, if like Themistocles the others had inquired of Apollo before making their dedication. Others said that the god knew that Themistocles would become a suppliant of the Persian king, and refused to take the gifts so that Themistocles might not by a dedication render the Persian's enmity unappeasable. The expedition of the barbarian against Greece we find foretold in the oracles of Bacis, and Euclus wrote his verses about it at an even earlier date.
31. Papyri, Papyri Graecae Magicae, 4.850-4.929, 7.348-7.358, 15.1-15.21 (3rd cent. CE - 4th cent. CE)
32. Anon., Letter of Aristeas, 245 245. The king gave a kindly reception to the man and asked the next to answer the question How he could avoid a life of ease and pleasure? And he replied, 'If he continually remembered that he was the ruler of a great empire and the lord of vast multitudes, and that his mind ought not to be occupied with other things, but he ought always to be considering how he could best promote their welfare. He must pray, too, to God that no duty might be neglected.'
33. Heraclitus Lesbius, Fragments, None
34. Xenophon, Poroi, 6.2-6.3

Subjects of this text:

subject	book bibliographic info
"historiography, classical"	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185
"historiography, hellenistic"	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181
"justice, divine"	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 183, 185
"punishment, mirroring or apt"	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
ability to handle good fortune	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
achaton	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
advice	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
aetolian federation	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
agesipolis	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
alcmaeonidae of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
alkibiades	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
alyattes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
amphiaraos, delphi, rivalry with in kroisos logos	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
amphiaraos, kroisos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
amphiaraos, shield and spear of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 142, 147
amphiaraos, theban ismenion and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
amphiaraos	Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 209
amphiaraus, hero of thebes	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
amphiareion, delphi, rivalry with	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 147
amphiareion, location of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
amphilytos	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145
anabasis, xenophons	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
anaximander of miletus, map of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
antoniopolis	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
antonius, m.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
aphrodite, pythios of delphi	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 58, 149
apollo, cult of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
apollo, dedications to	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
apollo, in myth	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
apollo, oracles of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
apollo	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200, 214; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
apollo (god)	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
apollo ptoios, at delphi	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
apollonia in lydia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
apollonihieritae	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
aracynthus, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
archegetes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
aristophanes, birds	Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
aristophanes	Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
arrogance	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
artabanus of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
artaüctes of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
artemis	Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
artemisia of halicarnassus (see also halicarnassus, queen of), and oracular powers	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
artemisia of halicarnassus (see also halicarnassus, queen of)	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
asia, europe and	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
asia, royal funerals of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
astyages	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 125
athenian armada	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
athenians, expedition to sicily	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
athens and athenians, in peisistratid era	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
athens and athenians, tyranny and	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
babylon, babylonians	Torok, Herodotus In Nubia (2014) 43
bacis, salamis	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
bacis	Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52; Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
bakis	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
battus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
bel-marduk	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
boeotia	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
branchidae	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
bulensi	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
bulis	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
cadi	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
calchas	Tor, Mortal and Divine in Early Greek Epistemology (2017) 113
calydon	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
cambyses	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182; Torok, Herodotus In Nubia (2014) 43
candaules	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
candaules of lydia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 149
cargill, jack	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
charis	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 147
chians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
chrēsmologoi	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
chrēsmologos, amphilytos as	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145
chrēsmologos, seer and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
cicero, on divination	Tor, Mortal and Divine in Early Greek Epistemology (2017) 113
cirrhaean plain	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
classical period	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
cleomenes of sparta, omens to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140, 149
cleomenes of sparta, oracles to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 149
cnidians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
coincidences, as a sign of divine involvement	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
colonial discourse, delphis oracular monopoly and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
contest	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 258
corinthian gulf	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
crania, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
crisaeus bay	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
croesus, and delphi	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
croesus, fall of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
croesus	Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 209; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200, 214; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208; Tor, Mortal and Divine in Early Greek Epistemology (2017) 113, 114
croesus of lydia, dedications of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
croesus of lydia, oracles to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 58, 140, 149, 161, 224
croesus of lydia, piety of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
croesus of lydia	Roller, A Guide to the Geography of Pliny the Elder (2022) 194, 306
cypselus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
cyrus the great	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182, 184; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
daimons	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
darius	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182
darius of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
dedicant	Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 209
dedication (object) formulae, delphios	Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 209
delos	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
delos and delians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
delphi, amphiareion, rivalry with in kroisos logos	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
delphi, consultation by athenians	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
delphi, kroisos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144
delphi, oracle of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
delphi	Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 209; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200, 214; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192; Roller, A Guide to the Geography of Pliny the Elder (2022) 194
delphi and delphians, dedications at	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161, 210
delphi and delphians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
delphic apollo/delphic oracle, in competition with other oracles	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
delphic oracle, to aristides	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle, to athenians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 149, 210
delphic oracle, to cleomenes	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 149
delphic oracle, to cnidians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
delphic oracle, to croesus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 58, 140, 161, 224
delphic oracle, to cypselus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
delphic oracle, to delphians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 58, 140
delphic oracle, to gyges	Mikalson, Herodotus and Religion in the Persian Wars (2003) 149, 224
delphic oracle, to milesians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140, 149
delphic oracle, to miltiades the elder	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
delphic oracle, to siphnians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 224
delphic oracle, to spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 140
delphic oracle, to thebans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 149
delphic oracle, to themistocles	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle, to tisamenus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
delphic oracle, togreeks	Mikalson, Herodotus and Religion in the Persian Wars (2003) 58, 210
delphic oracle, wooden wall,	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 58, 140
delphic oracle	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 184; Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 58, 140, 149, 210
dice	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200
didyma	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
diodorus siculus	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 185
discourse of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
dissimulation, didactic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 258
dissimulation, socratic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 258
divination, and approximation to the divine	Tor, Mortal and Divine in Early Greek Epistemology (2017) 114
divination, and crisis	Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
divination, and knowledge-claims	Tor, Mortal and Divine in Early Greek Epistemology (2017) 114
divination, as conjectural	Tor, Mortal and Divine in Early Greek Epistemology (2017) 114
divination, incubation	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
divination, mantic families	Tor, Mortal and Divine in Early Greek Epistemology (2017) 114
divination, practised by amateurs	Tor, Mortal and Divine in Early Greek Epistemology (2017) 113
divination, the delphic oracle	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31, 113, 114
divination	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200, 214; Tor, Mortal and Divine in Early Greek Epistemology (2017) 31, 113, 114
divine behaviour, inappropriate or immoral	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 258
divine speech, enigmatic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221, 222, 258
dodona	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
dreams	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200
dreams and visions, incubation, oracular	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
dreams and visions, riddling	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221, 222
echetlaeus, hero of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210, 224
enigmatic speech, graeco-roman oracular and prophetic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221, 222
enigmatic speech, in dreams	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
enigmatic speech, modes	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221, 222
epiphany, of apollo	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140
epiphany, of solon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140
erythrai	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
euripides	Tor, Mortal and Divine in Early Greek Epistemology (2017) 113
evaluation, internal	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182
experience, collective religious experience	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
fate	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
funerary cult	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
georges, pericles	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
gift -exchange model of reciprocity	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 144, 147
graeca interpretatio	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
graf, fritz	Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
grayson, albert kirk	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
greek magical papyri, xiii, xv	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
greeks	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
gyges, and delphi	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
gyges, founds mermnad dynasty	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
gyges	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
gyges of lydia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 149, 224
harpagus	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 125
hegesistratus of samos	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
helicon, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
hera, of argos	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
heracles	Mikalson, Herodotus and Religion in the Persian Wars (2003) 224; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
heraclidae	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
heraclitus, on apollo	Tor, Mortal and Divine in Early Greek Epistemology (2017) 114
heraclitus	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
herodotus, ethnic perspectives of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
herodotus, historical perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
herodotus, histories	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
herodotus, irony	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 125
herodotus, on sovereignty	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
herodotus, on tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
herodotus	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185; Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52; Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
heroes and heroines, of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210, 224
heroes and heroines, of thebes	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
hesiod	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
hierarchy of means	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200
homer, on divination	Tor, Mortal and Divine in Early Greek Epistemology (2017) 113, 114
humility	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 183, 184, 185
hyde	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
iaō	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
india, indians	Torok, Herodotus In Nubia (2014) 43
intelligence	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
ionia, ionians	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
ionian cosmology and science	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
jealousy of the divine	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
juxtaposition, as a means of moralising	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182, 183
kaplan, philip	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
kingship, among greeks	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
kingship, lydian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
kingship, spartan	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
klazomenai	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
kleromancy (see sortition)	Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
kroisos, amphiaraos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 142, 143, 144, 147
kroisos, apollo and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 145, 146, 147
kroisos, delphi and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144
kroisos, herodotean logos of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
kroisos, nicolaus of damascus pyre scene and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145, 146, 147
kroisos, solon and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 141
law	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
lawagetas, lavagtaei	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
leonidas	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 125
leto, goddess	Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
libya, libyans	Torok, Herodotus In Nubia (2014) 43
locris, epicnemidian	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
locris, ozolian	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
logos, structure	Torok, Herodotus In Nubia (2014) 43
luxury	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 183
lycus	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
lydia, lydians	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
lydia	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200; Roller, A Guide to the Geography of Pliny the Elder (2022) 306; Torok, Herodotus In Nubia (2014) 43
lydia and lydians, and sparta	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
lydian	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
macedonia, macedonians, settlers elsewhere	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
macynium, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
maeander river	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
maeonia, maeonii	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
malkin, irad	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
mania	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
manteis	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
mantic-oracular rivalry	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
mantic authority, oracular authority and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
mantike	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
maps, ionian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
mardonius	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 125
massagetae	Torok, Herodotus In Nubia (2014) 43
mermnads	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
midas, historical record of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
midas monument (yazılıkaya)	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
milesians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140, 149
miletus	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
miletus and milesians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
miltiades the elder of athens, hero of chersonnesus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
modello-esemplare, herodotus as	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
mopsus	Tor, Mortal and Divine in Early Greek Epistemology (2017) 114
mother of the gods, and warfare	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
motifs (thematic), greek, see also under greek	Schwartz, 2 Maccabees (2008) 253
musaeus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
mys	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
mysotimolitae	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
myth-critics	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
nabonidus, chronicle	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
narrative manners and techniques	Torok, Herodotus In Nubia (2014) 43
naxos, sicilian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
necessity	Mikalson, Herodotus and Religion in the Persian Wars (2003) 149
nikias	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 217
odysseus (see also ulisses)	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
oikistes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
oikoumene, and kingship	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
oikoumene	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
omens, to artaüctes	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens, to chians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens, to greeks	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens, to spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
oracles, croesus and the	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192, 208
oracles, delphic	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
oracles, of zeus ammon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141
oracles, reports, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 454, 456
oracles, riddling	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221, 222
oracles, rivalry between	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
oracles	Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 209; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200, 214; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181; Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 58, 140, 149; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131; Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221; Roller, A Guide to the Geography of Pliny the Elder (2022) 194, 306
oropos, amphiareion at	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
oropos	Bodel and Kajava, Dediche sacre nel mondo greco-romano: diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world: distribution, typology, use: Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 (2009) 209
osborne, robin	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
overconfidence	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
overdetermination	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 184, 185
ozolae	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
pactolus river	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
pagae	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
paionians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
palaephatus	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
panaetolium	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
paphlagonians	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
parker, r.	Tor, Mortal and Divine in Early Greek Epistemology (2017) 114
parnassus, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
patterning	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
peisistratus and peisistratids	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
peloponnesus	Roller, A Guide to the Geography of Pliny the Elder (2022) 194
peripeteia	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183
persia, persians	Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 131
persia	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 200
persia and persians, conquest of lydia by	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 208
persians	Fabre-Serris et al., Identities, Ethnicities and Gender in Antiquity (2021) 57
phocaeans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
phocis	Roller, A Guide to the Geography of Pliny the Elder (2022) 194